up of experts, who write on a wide variety of subjects. For example, John Harre writes about Maori-Pakeha intermarriage. His study of mixed marriages taking place in Auckland gives us much interesting information about them. In the year in which he conducted his survey, 42 per cent of the Maoris who married in Auckland, married Pakehas. The evidence available suggests that Maori-Pakeha marriages are no more liable to breakdown than any others, and that those in-laws who at first opposed the marriage, nearly always lost their prejudiced attitudes once a close relationship was established. I. H. Kawharu, also writing about Auckland, discusses the relationship existing between tangata whenua and Maori immigrants coming to live in the city. He describes the complex situation in which each group finds itself, and points out that the relationship between the two groups, which is fundamentally a new one, is of much importance in the development of stable Maori organisation in urban areas. Despite their differences, the two groups have many interests in common. In particular, there are two needs that they both share. These are, firstly, benefits accruing from regional and national organisations; and secondly, a marae serving as the indispensable stage for social occasions. The growth of the Maori population and its movements to the cities are examined by J. R. McCreary, who notes that in assessing population growth, one problem concerns the widely varying legal definitions of a ‘Maori’. Some definitions include half-castes; some include any descendant of a Maori; and in at least one regulation, a European married to a Maori may be administratively regarded as a Maori. There are several theoretical contributions. Ralph Piddington discusses the processes by which pre-literate societies adjust to European culture, and the different senses in which the term ‘integration’ may be understood. A short article by the late Ernest Beaglehole covers somewhat similar ground, but comes to rather different conclusions. A long introductory essay by Erik Schwimmer discusses ‘The Aspirations of the Contemporary Maori’, and John Forster writes on ‘The Social Position of the Maori’.

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John Forster's article is very clearly written and is, I think, especially interesting. He briefly reviews the social and economic changes experienced by the Maori in the last 200 years, and shows how similar the Maori situation has become to the situation of native populations in other ‘settlement colonies’ such as the United States, Canada and Australia. In this way he puts the matter in a broader perspective, showing that the position of the Maori population is not unique in either its origins or its present condition. He makes several other points that seem of particular importance. One is that the position of the Pakeha population is constantly changing, and that the pressure of international events beyond New Zealand's control will force changes upon us all, Pakeha and Maori alike. He also (like several other writers in the book) emphasises the complexity and diversity of Maori experience. There is much variation from one part of the country to another; and there is much uncertainty as to who in fact is a Maori. In view of this, and because the Maori position does so much resemble that of other indigenous minority groups, he suggests the possibility that ‘the peculiarities which can be isolated in the psyche of the Maori are not a function of their being Maori, but are, instead, the result of being poor’. There are useful essays by Ian Prior on questions on health; James and Jane Ritchie on patterns of child-rearing; James Ritchie on Maori work and employment, and associated values; and Erik Schwimmer on ‘The Maori and Government’. Bruce Biggs writes on ‘The Maori Language Past and Present’, dealing with such topics as the dialects of Maori, its relationships with other Polynesian languages, its grammar and literature. In an account of the effects of the education system, Professor Biggs tells how the Native Schools Amendment Act of 1871